23. There was nothing in the beginning, nor shall there be anything at the end; for want of a cause for its creation or dissolution; the present existence is an illusion, as any fleeting shape and shadow appearing before the dreaming mind. 24. The earth and sky, the air and water, and the hills and rivers that appear to sight; are lost sight of by the abstracted yogi; who by means of his abstraction, sees them in their ideal and intangible forms. 25. The outer elements and their inner perceptions, the earth, the wood and stones; are all but empty ideas of the intellect, which is the only real substratum of the ideas, and there is no reality besides. 26. Attend now to the narrative of Aindava, in elucidation of this doctrine; this will not fail to gratify your ears, though I have once before related this to you. (In the former narration the world was identified with the mind, and here it is represented as identical with the Intellect itself). 27. Attend yet to the present narration, which I am going to relate in answer to your question; and whereby you will come to know these hills and others, to be identic with your intellect. 28. There lived once in days of yore, a certain Bráhman in some part of the world, who was known under the name of Indu, and was famed for his religious austerities and observance of vedic ceremonies. 29. He had ten sons by whom he was surrounded like the world by its ten sides (of the compass); who were men of great souls, of magnanimous spirits, and were revered by all good and great men. 30. In course of time the old father met with his demise, and departed from his ten sons as the eleventh Rudra, at the time of the dissolution of the world. 31. His chaste wife followed his funeral (by concremation), for fear of the miseries of widowhood; just as the evening twilight follows like a faithful bride, the departing daylight with the evening star shining upon her forehead (in token of the vermeil spot on women’s forehead). 32. The sons then performed the funeral ceremonies, and in sorrow for their deceased sire, they left their home and domestic duties and retired to the woods for holy devotion. 33. They practiced the best method for the intensity of their attention, and which is best calculated to secure the consummation of their devotion; and was the constant reflection of their identity with Brahma (in the formula we are the lords of all, about us). 34. Thinking so in themselves, they sat in lotus like posture; and wishing to gain the knowledge of the unity of all things, they did what you shall be glad to learn from me. 35. They thought they sustained in them the whole world, which is presided over by the lotus-born Brahmá; and believed themselves to be transformed, to the form of the mundane God in an instant. 36. Believing themselves as Brahma, they sat long with the thought of supporting the world; and remained all along with their closed eyes, as if they were mere figures in painting.